Job Expounded, Commentary on Job · Chapter 1 (2 of 3)
Came and stood] One way are men and bodilie creatures moouing them selues, said to come, another way spirits, and another way God. For corporall things doe come and goe circumscriptiuelie, and trulie chaunging places, as they say: neither can it better be, that a true bodie may be in more places togither, or otherwise then locallie and definitiuelie, wheresoeuer its essence is, then it can be, that a bodie be no bodie; no not Christs body excepted, though neuer so much glorifyed, and now not abiding in earth, but placed in the highest heauens: of which Augustin disputing saith, If a bodie, then in a place, by reason of the nature of a true bodie. VVherefore transsubstantiation and consubstantiation, and much more that vbiquitie of Eutyches, by which the truth of Christs ascension and his comming from heauen, yea and the very truth of Christs bodie is by a plaine contradiction quite taken away, are by some defended of a blockish ignorance, by others onelie of inexcusable obstinacie. But the Angells of whome here is peculiar mention, are said to be in a place: yet equivocè, that is, after another manner then bodies, without touch of a mesurable quantitie, which is not at all in thē, but definitiuelie, because their essence is not infinite. Hence also it commeth, that therefore they can no more be in many places at once, then bodilie substances: neither yet is it possible, that two Angels should definitiuely be in one and the same place togither. Hereof it is, that according to the distance of places, rightlie and properlie God is saide to sende them, and they to be sent, and to goe and come; as, before the schoole men, auncient diuines, especiallie Didymus and Basil prooued by Scriptures, writing against those hereticks, who mainteined impious opinions concerning the holie spirite. But here that may be demaunded, from what place god is said to send them. I answere that in such mysteries we are not to be wise aboue that which is meete. Neuertheles, sith Angels are rightlie called heauenlie, I say it may be lawfullie set downe, that they hauehave allotted them to a dwelling place aboue the heauens them selues, full of light and glorie, such as wee are not once able to conceiue (into which, in very deede, and without any figuratiue kind of speach, Christs bodie ascended, from whence also he shall come at the last day, and into which we shall then in soule and bodie be actuallie taken, to reigne with him and those blessed spirits for euer.) Trulie therefore and without any Metaphor they are said to be sent from heauen to execute the will of God; neither is this a vaine & fantastical opinion, as many euen in our age, placing heauen & hell eueryevery where, most monstrously hauehave taught, being in very deed themselues rather to be accounted fantasticall. Neither yet do we recken vp degrees & orders of Angells with Dionysius, or curiously search what they doe: which things wee can not by searching attaine vntounto. If further it be obiected; Sith God is eueryevery where, how then are they said to come to him or to goe from him? I answere, that this is a distinct question from the former. Therfore as they are properlie and without any Metaphor said to goe and come, not by reason of any limited quantitie, but by the proprietie of their finite nature, and also in respect of the distance of places, to which they come and from which they goe: so in regard of Gods sending them, who of him selfe is infinite, they goe from place to place, so that neuerthelesse they can not be said at any time to be absent from God. But because God, albeit being eueryevery where, not only in his works, but also in essence, incomprehensible and comprehending al things; yet for a peculiar and proper respect is said to be in the heauens, for that in them he both setteth out vntounto vsus his incomparable glory, and after a secret and spiritual manner ruleth that most glorious part of his kingdome: therfore also the Angels eueryevery where in the Scriptures are set downe, not onelyonly to see the Fathers face, but to see it in heauen, and to be sent from God out of the heauens, and to descend from his throne, and to ascend and returne againe into heauen, and in heauen to praise and glorifie God. But God him selfe after two sorts is said to goe and come, to ascend and descende, to be present and absent. One, in the three persons equallie in one and the same common substance, & that in resemblance of those affections which are in man, namly, as he either executeth his iudgemēts, or vseth his mercy: which thing I need not to prooue by alleadging places of Scripture, seeing eueryevery where they offer them selues. Another way, in the proper & peculiar persō of the Word, that is, in respect of our humane nature personally taken and vnited to it: to which because he is not simply present, as to other thinges created; or to his elect and saintes, (as Nestorius deuiding Christes person falsly mainteined) but it is so present, that that humanitie, which he tooke, is not subsistent in it selfe, but in the person of the Word: therfore he is said to hauehave come in the flesh, to hauehave come down vntounto vsus in the forme of a seruāt, to hauehave bin made Man, the properties of either nature yet stil remaining without any confusion (namely of the nature assuming in the person of the Word, or the nature assumed in that person subsisting.) Therefore by reason of this vnion, from which proceedeth the vnitie of Christes person, neither is the Worde shut vp within the straightes of his humane bodie and soule, neither doth the assumed humanitie, beeing considered such as it is by this coniunction with the Godheade, exceede the limits of its circumscribed dimentions and place, being neuer so much glorified. And whosoeuer dreame that the two natures must of necessitie be pulled a sunder, vnlesse, wheresoeuer the deitie of the Word is (and that is eueryevery where) there also the humanity assumed with the whole bodelie essence be present, they not onelyonly falslie, but foolishlie conclude: which matter I hauehave often before this time, and at large handled out of this place. But this I will adde to the former, that this vnion of the Word with the assumed nature, is to be distinguished, both from the essential presence & being, as wel of good spirits in borrowed bodies, as of vncleane spirits in those who are possessed by them, as also from the coniunction of the soule with mans bodie. For that is such, as those spirits together with the bodies in which they are, doe not make one subsistent and entire thing: for in men possessed with diuels, two subsistences do alwaies actuallie remain. In like manner, bodies taken by blessed spirits, are onelyonly for a time the instruments belonging to those spirits, by the which spirits they are mooued vp and down, for the performance of some speciall seruice enioyned them of God; so that Angels cannot properlie be saide to hauehave taken mans whole nature, or to become Man. Now the felowship of the soule with eueryevery seuerall mans bodie, is in deede personall (for so all humane persons are made, and thus farre Athanasius vseth this similitude) but it is sufficient that those two concurre to make a third thing compounded of those two parts, as making a whole and an entire thing, beeing seuerallie in themselues imperfect; cōpounded, I say, as of a matter (which is the bodie) and a forme (which is the soule:) and therefore of this composition the whole ariseth. But the humanitie which the sonne of God took, cannot as a part be compounded with the Godhead of the Word taking it: to which for the encreasing it, nothing can be added, and from which, to the diminishing therof, nothing can be taken, & with which as with the onlie infinite essence nothing can in that māner be conioyned, which deitie, to conclude, cannot without great absurditie be called the forme of any creature. It remaineth then that the vnion of the person of the Word with the humanitie assumed, be called hypostatical, so farre as it is graūted to the humanitie to be coupled with the diuinitie, and not to subsist in it selfe, but in the Word, in that subsistent, which the very Angels cannot behold nor comprehend, called Jmmanuel and foreign, that is, God with man. But hereof perhaps too much, if we consider what belongeth to this place, & yet not too much in respect of old heresies newly polished & set abroach in this our age. Now returne we to our angels again.
And stood before the Lood] This standing doth not signifie a bare presence, seeing to God all things at all times are present, but both their ordinary function, and also a most readie minde in them to discharge whatsoeuer belongeth to their office and dutie, which is neuer found in those vncleane spirits, as who doe not euen then obey the will of God, when they doe his commaundement, and who, as it is to be seen in this storie, do not truelie, so much regard Gods authority, as they greedilie catch at the power and licence which is giuen them to doe ill. Therefore this obedience in the blessed spirits is highlie commended, Psal. 103. and in many other places. Hitherto also belongeth, that they hauehave appeared with wings, and those wings for the most part were foure in number (which things the Poets feygned of their prophane Mercurie) and that, as the Lord plainlie witnesseth in the 18. of Matthew, they alwaies behold the face of the Father which is in heauen, thereby condemning our slownes and dulnes in performing our duties. But this is also to be marked, that almightie God doth not vse their ministerie as if he needed their seruice in manner of kings and Princes, who alone, though they would, can doe but little. For he alone is perfect and all sufficient. And verelie as he created the world and al things therein, not vponupon any necessitie, neither to take any profit thereby, but as he was most good, that their might be some thing which he might make partaker of his goodnes, and in which he might be acknowledged, not for any commodities sake, which by encrease may redound to him selfe the creator, but contrariwise, which might be to their commoditie which should acknowledge him: so also he made those blessed spirits in whome men might vew and beholde his power, might, wisdome and goodnes much more gloriouslie then they can in this visible world.
Satan came also among them) That there is an huge multitude of vncleane spirits, it appeareth by the legion of diuells. which possessed one man, Matth. 5.9. But here also as in other matters, wee are to beware, that we keepe our selues within the compasse of Gods word. This surelie is manifest, that they hauehave some prince among them, who in special cōsideration Mat. 25.41. is called, Diabolus the deuill, and both in this and other places is termed Satan: both which titles bewray his desire and disposition. For Diabolus signifieth an accuser, and Satan, a deadlie and sworne enemie, as we may see 1. Timoth. 5.14. and Pet. 1.5, 8. Neither is he onelyonly the accuser and enemie of mans saluation, but of God also, and especially of Christ, as beeing the head of the Church, which he euermore seeketh to hurt. For how can he warre with Gods seruants, without taking armes against their master? Both which things doe not in any historie more clearely appeare, then in the description of Adams fall, where he setting both vponupon God the workeman, and vponupon man, Gods most excellent workemanship, the one he ouercame by belying of his maker, and from the other hee estraunged him selfe more and more. And without doubt God had respect vntounto this euerlasting and vnreconcileable enmitie euen where, (setting vp a gallowes as it were for the Deuil) he saith, J will put enmitie betweene thee and the woman, Gen. 3.15. Therfore it is said that Satan himselfe came, but not as one of the sonnes of God, but among them, to wit, not with the same mind that they came; no out of doubt, but drawn thither vtterly against his will, to the ende we may know that he with all his Angels the ministers of his malice, by their rebellion can not exempt them selues from Gods authoritie and iurisdiction. Therefore euen he also was present him selfe, and is now alwaies in Gods presence (wholly inraged and set on fire to do mischeefe, yea and swelling in hatred and mallice against good men) but very sore against his wil, and onelyonly to obteine licence to do harme, of him without whose leaue he can not go about, much lesse effect any thing, as appeareth by the historie of the swine, Mat. 8. v. 31. But, will some man say, doth God vse his helpe, which doth nothing at any time but that which is euill, being himselfe alwaies most iust? yea truly. Not that God doth any thing vniustly, but he vseth him, be he neuer so wicked, as a tormentor, that is, some time to destroy & subuert the wicked, as Saule, Sam. 16.14. as Judas, Ioh. 13.2. and many others: sometime to chasten his seruants, as that womā who had her bodie bowed togither, Luk. 13.16. or else to trie and exercise them, as Job in this storie. In accomplishing the wil of God herein, so often as Satan with his imps doe as it were put to their helping hands, they are not to be thought to doe it of any dutieful & obedient minde, but that they are delighted with that destroying power, that god giueth them, to hurte and anoy his creatures. This doctrine is full of excellent comforte. For thereby we vnderstand, that by the power of our God, the rage of that hungrie lion is abated and bridled, and that God will neuer suffer him to doe any thing against his children, which shall not be to their good and profit, as the Apostle telleth vsus, Rom. 8. verse 28. and also teacheth vsus by his owne example, 2. Cor. 12.17.
VERSE 7. And the Lord said vntounto Satan whence commest thou?] Surelie the Lord knoweth all things and that from eternitie, & without any reasoning or enquirie into matters. He therefore asketh nothing as if he were ignorant; neither yet doth he in like manner question with this impure spirit as in time past with Adam saying, Adam where art thou? Gen. 3.9. and with Caine, Where is thy brother Abel? Gen. 4.9. He asketh not of thē as if he knew not, but to bring the one to the path way of saluation, by the acknowledging and detesting of his sinne: the other to destruction, by condemning him selfe by the testimonie of his owne mouth. But these things are spoken after the manner of men, that wee may know that Satan himselfe is cōstrained euē now to appeare before God, as his most iust iudge, to whome he is to giuegive account of all his wickednes: and also to the end by this example we may learne, that so often as God vseth these ill instruments, he putteth not into them any inclination to euill (for that they hauehave of themselues through their corruption) but he doeth as it were stirre vp the same, the which he doth iustlie and wel vse afterward, be the instrument neuer so euil. Neuerthelesse those euill instruments, by them selues and of themselues, work wickednesse euen then, when God rightly and iustlie vseth them, and shal be iustly punished in the end, for that they doe the good and righteous worke of God vniustlie, and not with that affection which they ought. Ierem. 48.10.
And Satan answered the Lorde saying, From compassing the earth to and fro, and from walking in it.) In deede doeing that which here he dissembleth, but Saint Peter telleth vsus in his first Epistle, Chap. 5. verse 8. that he walketh about like a roaring Lyon, seeking whome he may deuoure: exercising tyrannie vponupon the world which hath willingly taken his yoke: in which sense he is called the prince of this world, & his angells wordlie gouernours. Eph. 6.12. but yet God still bridleth and restraineth their tyrannie. But here againe also we are to take heed, that we labour not to be wiser then the word of God will hauehave vsus.
VERSE 8. And the Lord said vntounto Satan, Hast thou not set thy hart vponupon my servant Iob, how none is like him in the earth, an vpright and iust man, one that feareth God and escheweth euil?] VVhat force and meaning these epithyts hauehave, hath beene shewed in the first verse. To set ones hart vponupon a thing, signifyeth nothing else, but diligentlie and with attention to consider. For God knew that none weare more warilie and circumspectlie watched of the deuill, then such as studie godlines and sinceritie of life, who are the onelyonly men which withstand him; others he leadeth ouerthwartlie, whether he list; they are taken of him at his will, 2. Timoth. 2.26. But God thus speaketh to sting him, and as it were triumphing ouer his aduersarie. For nothing greeueth the wicked so much, as that they are not able to bring to passe and accomplish that which they goe about; As if God should say; Satan I am not ignorant whereabout thou goest, but howsoeuer thou hast sped with others, yet at the length thou hast found a man, euen this Iob, about whome all this while thou haste laboured in vaine.
VERSE 9. Then Satan answered the Lord, and said, Doth Job feare God for nought?] Set how crookedlie this serpent creepeth, neuer going straight, but dissembling what he could not denie; as they also are wont to doe who are led by this spirite, Sophisters especiallie, transferring their talke from that which is in question to other quiddities. So at this day, when we aske of the aduersary, whether the papisticall congregation be the Church, they beginne to dispute of the Churches authoritie. And when Consubstantiation or Transsubstantiation or the vbiquitie of Christs bodie is denyed, the Sophisters in steede of an answere, propound a question, whether God be not omnipotent, or whether Christs words be not of them selues to be beleeued. So the aduersaries beeing conuicted by the authoritie of the written word, doe make that common place of the traditions of the Church, a generall answere to all controuersies. But to the matter; Satan spite of his nose acknowledging that to be true, which God had propoūded, yet doth not only not yeald to the truth (for how can the author of lyes doe that?) but also seeketh an occasion of a new quarrell, hoping that he may daunt him by aduersity, whome prosperitie could not change; so that not without cause Paul warneth vsus, that we hauehave to do with such enemies, as assayle vsus both on the right and left hand, 2. Cor. 6.7. And here marke me, what can be more bolde and impudent then this our aduersarie? by how much the lesse wee may maruell at such as are lead with his spirit. For when he had heard euen from gods own mouth, who cannot lye, that Iobs pietye was true and vnfeigned, yet durst he on the contrary fide falsly accuse Job, as one not louing God sincerely, but onelyonly for his commodities sake; which was all one as if he should hauehave charged God to his face either with ignorance or with falshod, when as not prophane men them selues, are ignorant, that those can not be said to be true friends, which measure friendship by their priuate gayne, and to whome that olde prouerbe agreeth, No pennie, no Pater noster. But to Iob how great injurie this slanderer doeth, the thing it selfe afterwarde declared, both to the great glory of Iob the vanquisher, and the shame of Satan the assayler. Such is commonly the end of all the temptations stirred vp by Sathan against the true seruants of God.
VERSE. 10. Hast thou not made an hedge about him, and about his house, and about all that he hath on eueryevery side?) Here againe the monstrous impudencye of the vncleane spirite openeth it selfe, who not content that he had gainesaid the witnesse of God him selfe, as concerning Job, nowe also dareth confirme his false slaunder, being the head master of all Sophisters, with a playne sophisme, arguing as they say A non causa pro causa, that is, putting that for a cause which in deed is no cause. For what manner of conclusion is this? Thou gardest and standest about Job and his family, and heapest all thy blessings vponupon him: therefore Iob feareth, loueth, and obeyeth thee, not for thy sake, but for his owne. Two other wayes also Satan here bewrayeth his disposition; being enflamed with continuall envie, and caryed with a desire to doe mischiefe. For whence come all these things, but because he is now grieued with the prosperous estate of Iob, as in time past he was at the happinesse of our first parents? And to what ende tend these practises, but to shewe his malice in throwing downe Iob from that felicitie, which he enioyed? And these things are daily and diligently to be thought of, and considered of vsus, partly that wee the better acquaint our selues with the nature and qualitie of this our enemie, to the ende we may hauehave it in greater detestation, and partly that we more warily shunne and avoyde the sleightes of Sophisters, who are nothing else but the very mouth and tongue of the deuill, lying in wayte against the trueth, and against our salvation. Besides we are here to weigh diligently what this lying spirit saith, not that we are to learne the trueth of the father of lyes (for it can not be denyed but that they are true and excellent thinges which he doeth vtter) but to refell him by the wordes of his owne mouth. For seeing that this foule spirit doeth sometime speake the trueth, not as desirous to mainetaine the trueth, but to colour a lye with a fayre shewe of trueth; he is not, no not then, when hee speaketh that which is true, simplie to be heard, but rather to hauehave his mouth stopped, as our Sauiour Christ dealt with him in the first Chap. of Marke, and the 24. v. and Paul likewise in the 16. Chapter of the Actes, and the 18. verse. Neither ought we at any time more carefully to stoppe our eares against the voice of that charmer, then when he transformeth himselfe into an Angell of light, 2. Corinth. Chapter 11. verse 14. Neuerthelesse goe to, let vsus learne this lesson of him, against him selfe, which the trueth wrung from him: and let vsus be ashamed to be ignorant of that, which the Doctor of ignorance him selfe was constrained to acknowledge: namely, that our selues, our life, and whatsoeuer good thing we hauehave alreadie, or hope for hereafter, dependerh altogether vponupon the power and goodnesse of God. VVhichWhich being so, what greater or more certen madnesse can there be, then to dreame with the worlde and worldlings, that either that which wee hauehave may be kept, or that which wee hauehave not, and yet desire to hauehave, may be gotten by euill and vnlawfull meanes? And yet who amongest a thousande liueth otherwise? Nowe if this heauenly fence and fortification doe not properly belong to one man, but is common to all the godlie, the whole number of whome maketh the Church, of which the Lorde witnesseth, that He vvill be a vvall of fire rounde about her, as it is in the 2. Chapter of the Prophet Zacharie, and verse 5. and in the 66. Chapter, and verse 12. of the Prophet Esay; and hath not onelyonly promised to garde her with an armie of Angels, Psalme 34.7. but also hath shewed it sensibly to the eyes, 2. Kinges, Chapter 6. verse 17. howe shall we say it commeth to passe, that so fewe flie into the bosome of the Church, and of those, who would seeme here to seeke refuge, so many are in bodie conuersant in the Church, but hauehave their mindes occupied in the middest of rhe worlde? what can we say else, but that they are giuen vp to a reprobate sense? in so much that they beleeue not their owne conscience witnessing to them that none are in safetie but such as God protecteth, and that God protecteth not those, who giuegive their mindes to false and wicked dealing, yea herein they credite not Satan him selfe, to whose will they are otherwise wholly addicted. They will not heare him in this place speaking the trueth, but they will heare him vainely and falsely boasting thus, All these thinges vvill I giuegive thee, if thou vvilt fall dovvne and vvorshippe me, Matthewe chap. 4. verse 9. But goe to, let vsus returne these vvordes of Satan vponupon him selfe. Thou acknovvledgest Satan, that all they vvhichwhich feare GOD, are by God him selfe fortified on all sides with a most safe and inexpugnable bulvvarke. What then gettest thou by thy continual assaulting it? Surely thou doest nothing else but more and more worke thine owne most assured destruction: but the Church which thou wouldest so faine destroy, thou rather buildest, as which, the more egerly thou assaylest it, the more couragiously resisteth thee: finally, against thy will thou helpest to cleanse it from filth and vncleannesse, which thou sweepest out of Gods house, so often as he giueth thee leaue to breake the hedge and to enter. For there must be heresies, that they which are approoved may be knowen, 1. Cor. 11. verse 19. And againe, Those which goe out from the Saintes, being drawen foorth by thee, were not of the Saints, 1. Iohn 2.19.
Thou hast blessed the worke of his handes, and his substance is increased in the lande.) What meane ye therefore all ye couetous, guilefull, and desirous of gaine? If no other respect can move you, yet at the least giuegive credite vntounto Satan, which giueth you warning before hande. For if God doe blesse those men, which are of a holy and vertuous life (whereof you shall heare an ample and large discourse beneath in the 29. and 31. Chapters) it must needes be, that the wrath of God doeth most certainely hang ouer your heades, and that they which sowe iniquitie can reape naught else but destruction, as is shewed in the 4. Chapter, verse 8. & Proverbs 22.8. But is he, whosoeuer he be who followeth Iobs godlinesse and integritie, so blessed as was Job? surely no: For beholde, that I may passe ouer many others, Peter and Iohn had neither golde nor siluer, Actes 3. verse 6. and Paul by liuing on the worke of his handes, learned by his owne experience what it was to stande in neede, 2. Cor. 11.8. and when as the rich glutton had all things at will, poore Lazarus full of sores was fayne to begge, finding more curtesie in the dogs tongues, then in the rich mans hands, Luke 16.19. yea in this our Iob, we hauehave a notable example both of a most poore, and of a most rich man togither. What therfore, hath not godlinesse the promises both of this and the other life? 1. Timot. 4.8. Truely it hath. But we must here especially obserue two things: one is, that the proper and peculiar felicity of the godly, forasmuch as it is euerlasting and vnchaungeable, is not of any necessitie placed either in this life, or any goods which hauehave fellowship & partaking therewith: which both the thing it selfe requireth, and holy Scripture teacheth eueryevery where. The other thing is, that riches and all the commodities of this life, albeit in this respect that they were created of God, they be good, notwithstanding forasmuch as they be esteemed and reckoned of, by the vsage, they are things indifferent, that is, to them that vse them wel, good, but to them that vse them not aright, euill and naught. And seeing that men of their owne nature be prone, and are as it were, caryed headlong into euill, how hard a thing it is in great abundance to keepe measure, euen to those them selues that are led by the spirit of God, we are sufficiently taught by the example of Solomon him selfe, the wisest of all men that euer were. Hereupon it followeth, that God doeth best prouide for those which be his, when he giueth them the commodities of this life sparinglie (for nature is content with a litle, neither doeth any mans life stande vponupon superfluous riches Luke 12.15.) and on the contrarie side, that he neuer punisheth the couetous and wicked men more seuerelie, then when he giueth them somewhat more then they desire, Psal. 73.7. The same is to be iudged of the contrarie, that is, of pouertie & other calamities of this life, which as things sprung vp by the sinne of man, do keepe their nature as often as they are inflicted vponupon the wicked, that they may in the end be caryed away as it were from these suburbes of hell, to hell it selfe: but on the contrarie part, they do alter and chaunge their nature, so often as the Lord doeth by them, being vsed in measure without all extremitie, keepe vnderunder those which be his, when they begin to waxe wanton; or trie them, that they may be better knowen both to themselues and to others; or else vseth them as singular testimonies of his glorie vnderunder the crosse, when as the waight of eternall glorie doth infinitlie exceede all the afflictions which we suffer, 2. Cor. 4.17. But what meane those wordes, to blesse the worke of Iobs hands? Is it this, that Iob had begun to worke of him selfe, and that onelyonly the issue of the worke was of God? not so. For it is God that giueth both the handes and all power to worke, in what things soeuer it be, to his children, Psal. 90.17. yea and that of his speciall goodnesse: whereof we hauehave a singular example in Beseleel, Exod. 31.3. But much more ought we to acknowledge this in those things which not onelyonly are supernatural & aboue nature, but also (if so be wee respect or looke into the corruption of our nature) against nature. Of this sort especially is regeneration by the spirit, wheras eueryevery mans essence or beeing, commeth of his natural generation. Neither yet is the operation of that instrument, which God vseth, so abolished, but is distinguished from that work, which is wholly Gods owne, 1. Cor. 3.9. & 9.1. In this order therefore is that to be vnderstood, which is here said, that God blessed the worke of Iobs hands. Out of which phrase or forme of speaking we also must learne this lesson, that although the hand of God be not to be tyed to those secondarie causes, which he hath appointed, as if we were to doubt of Gods promises, when the secōd causes faile, or at the least wise are not seen of vsus, albeit I say these things be so, yet he may worthily seem to despise the benefits of god, or to tēpt god, which neglecteth those meanes and instruments, which he hath ordayned and appointed. Wilt thou therefore hauehave nourishment necessarie for this life to be giuen vntounto thee? then labour and take paines according to the order of thy place and calling. For he that is ydle and worketh not, is vnworthie to eate, 2. Thess. 3.10. although the Lord preserued Moses and Elias fourtie daies without meat. VVilt thou in thy sicknesse hauehave thy health restored? vset hen the help of Phisicke if thou art able, onelie take heede of this, that after the example of Asa, thou put not thy whole trust in Phisitions, or altogither relie on them, 2. Cron. 16.12. Trulie Paul although he imbraced and receiued the promise of God concerning him selfe and all that were with him, that they should not perish by shipwracke, yet when the marriners thought to leaue the shippe and to prouide for their safetie, vnlesse saith he, these men remaine still in the shippe, ye can not be saued. VVilt thou obtaine euerlasting saluation? why then beleeue, but this faith or beleefe commeth by the hearing of the word of God, Rom. 10.17. Finallie to make an end, that which is here spoken of the worke of Jobs hands, is not so preciselie or strictly to be taken, as if Iob him self had put his hands to the plough or done some such like thing, which is of no likeliehood to be true, but according to the manner of the Hebrues, all trauell either of minde or bodie, or both, is tearmed by the name of handie worke. For he like a wise and godly housholder had in so wealthie and great a familie businesse ynough, wherein to exercise him selfe both day and night: and what those things were, wherein both night & day he trauelled, himselfe as a sufficient witnesse will hereafter declare Chap. 29. & 31.
VERSE 11. But stretch out nowe thine hande] Whereas Satan here asketh nothing which God doeth not afterward graūt vntounto him, it is manifest that the wil of God & Satā do here concurre & meet together, but in as diuers a manner as light differeth from darknes. For that which Satan willeth and desireth, he doth it with a most wicked & diuelish mind & will, both against Iob whose destructiō he seeketh, & against God, hoping that Iob by his prouocation woulde blaspheme his Creator. But that which God decreed from eternitie and now wil put in execution, it pertaineth partly to his own glory, as being especially glorified in the constancie of his seruants, partly it maketh to the good of Iob, forasmuch as tribulation bringeth forth patience, patiēce experience, experience hope, Rom. 5.3. & last of all it laieth forth to the view of the whole Church, a notable paterne of patience, & an happy issue of a most grieuous tēptation, whereby the church of God may be instructed euen to the end of the world, as Iam. teacheth, cap. 4.10. God therfore is not the author of sinne, although he be said not simplie to suffer or permit, but euē of his own wil & purpose to worke by an euil instrument, which vnles we acknowledge, where shall we lay the foūdatiō of our comfort in tribulation? & how shall that saying of Peter stād, that the wil of God is so, that we should suffer for well doing, 1. Pet. 3.17. But this certenly is true, that the euil wil of an euill instrument cōmeth not of God, but proceedeth wholly frō the voluntarie motion of the wicked, which notwithstāding God directeth to his right end, fetching light euē out of darknes, as it appeareth by Satans wordes. For God putteth not these things in his mind, but he is his own prompter, through that old cankred malice which is in him: and yet in this case one & the same māner of dealing is not always seene. For in this place where it is handled of afflicting the godly, Satan first moveth the matter, and doeth as it were enforce God. But in another place, where question is of punishing the wicked, as namely in the 1. King. 22.29. the Lord him selfe speaketh first, Who, saith he, shall entise Ahab that he may go & fall at Ramoth Gilead? so that it can not be denied, but that euill wils also, are rightly & iustly set on by God to do this or that thing, as S. Augustine expresly teacheth in many places, but especially in his 3. booke against Iulian, cap. 5. But why did not Satan rather say, send forth me, then stretch foorth thine hand? Verely because he was enforced to confesse that not onelyonly he can not do any thing, except god giuegive him leaue, but that also all his practises & endevours will altogether be vaine & to no purpose, except God do make them forcible and effectuall: whereupon it came to passe that in that vision, whereof I spake a litle before, the Lord said, Thou shalt entise him, and shalt also preuaile. But what doth he call the hand of the Lord when he saith, stretch forth thine hand? truly, he meaneth him selfe. Is therfore the hand of Satan the hand of God? yea verely, but not as it being euill mooveth it selfe euilly, & committeth so many hainous factes against Iob and his familie, but as God vseth it well, sinning and offending as it doeth, that he might triumph in the patience of his seruant. In which sense also he plainly calleth the Assyrians the rod of his furie in chastising his people, Esay 43. Ierem. 43.10.
And touch all that he hath) From whence commeth this so great and earnest desire of doing mischiefe? truely first and especially from that great and intollerable maliciousnesse of that most vncleane and cruell spirit, who, if it were possible, and if he were not by God held in hard as it were with bitte & bridle, would not spare any creature. Secondly from that, that Satan hauing tryed the strength and courage of Iob a thousand times before in other temptations, despaired now of getting the victorie ouer him by any losse or greevance, vnlesse he were vvounded by such a blovve, as should leaue him nothing in his familie: which that he suspected not lightly or without a cause, this one thing sheweth euidently, that neither by this way could Iob be vanquished.
Vnlesse he blesse thee to thy face.) That is, curse thee, by an Antiphrasis, that is to say, a figure declaring the cleane concontrary, as I shevved aboue in this chap. vers. 5. but there is to be vnderstood in such phrases as this is, according to the vse of the Hebrue tongue, an imprecation, sometimes expressed, as so and so the Lorde doe vntounto me: and sometimes for comlines of speach sake, pretermitted. But in this place Satā could wish vntounto himselfe no strange or nevve curse, being altogether by him selfe in all respectes execrable. But aboue all the rest vve are here to enquire vvhat that is, that Satan dareth so presumptuously & confidently promise to him self concerning Iob. Surely a sinne too too grievous, and so horrible, that the Hebrues do oftentimes not vvithout cause, by a comely and honest kinde of speaking, tearme it by the contrary name of blessing, vvhichwhich of the Grecians is called blasphemie in a generall signification, for all railing and libertie of speach, vvhereby the credite of another man is empayred, in vvhichwhich sense it is taken, Mat. 9.3. & 15.19. Eph. 4.31. But of Diuines this vvord is taken peculiarly for those speeches or sayings against God him selfe, in vvhichwhich, either that is attributed vntounto God, vvhichwhich is not agreeable vntounto him, or that detracted, vvhichwhich belongeth vntounto him: neither of vvhichwhich two can be done vvithout horrible sinne, no not by the vvay of ignorance. For although it is one thing to blaspheme, another to speake blasphemie, as it is one thing to lye, another to tel or speake a lye; yet notvvithstanding Paul doubted not to confesse him selfe a blasphemer, for that he had ignorantly in the time of his blindnesse spoken euill of Christ, 1. Tim. 1.13. But this horrible monster springeth sometimes of pride, the vvhichwhich kinde of blasphemy vvas that of Pharao, Exod. 5.2. & Rabsakes, 2. Chro. 11.16. sometimes of anger, vvhichwhich so setteth a man on fire, that he neither regardeth him selfe, nor him of vvhome he is hurt, especially if he knowe not hovve to be revenged; but riseth vp & rageth against God him selfe: sometimes it commeth of desperation, vvhichwhich is a iust revvard & recompence to many, for grieving the holie Spirit of God: sometimes also of an vncontrolled custome in svvearing; all vvhichwhich circumstances encrease or diminish the vveight of this sinne. And all these occasions Satan thought him selfe to hauehave in a readinesse against Iob. For pride commonly is the companion of riches. But hovve many iniuries, and how grievous aboue measure they vvere that vexed and gauled Job, is apparant by those things especially which himselfe rehearseth in the 3. Chap. And besides those vnspeakeable sorrowes and troubles both of minde and bodie, comming one vponupon the necke of another in so great a change and alteration of all thinges, what did not Iobs foolish comforters buz daily in his eares, that might bring him either to madnesse or desperation? But this was a great helpe to Job, that he had so liued, and ordered his housholde, that all kinde of blasphemie was straunge to that familie, yea, and peradventure as yet, not so much as euer heard of. But in a worde, by howe many the more, and by howe much the fitter instruments Satan vsed, to throw Iob heade long into this horrible downefall, and gaping goulfe of destruction, so much the more excellent is Iobs victory, which he atchieved by the helpe of Gods spirite; albeit somewhat he seemed nowe and then a litle to stagger: and so much the more famous example we hauehave of the merciemercy and goodnesse of God, who neuer forsaketh those that are his faithfull seruants.
VERSE 12. Then the Lorde said vntounto Satan, loe, all that he hath is in thine hand, &c.] Therefore none of Iobs goods were in the power of Satā, before this graunt which the Lord made him: which thing is so certainely true in the rest of the Saintes of God, that euen all the haires of their heades be numbred, as our Sauiour Christ teacheth vsus in the Gospell of Luke 12. verse 7. Yea he may not doe what him listeth, not so much as against the wicked ones them selues, whose Prince notwithstanding he is said to be, he may not I say, worke his pleasure or will as to him shall seeme best, on them, no not although he be sayde to leade them captiues at his owne will, 2. Tim. Chap. v. 26. For God suffereth vvith long patience the vessels of wrath prepared to destruction, Romanes Chapter 9.12. But shall we say that God would pleasure or gratifie Satan, when he made this graunt vntounto him? No, god forbid. For what could be more vniust, then to deliuer vp his trustie and faithfull seruant into the hands of his deadly enemie to be tormented of him? therefore God permitting this to Satan, to speake properly, he gaue him nothing, but rather made him an instrument of his owne shame and infamie, when he gaue him vp to be vanquished and ouercome by Iob: but vntounto his seruant he euen then prepared a notable, & a victorious triumphe. Finally we must here learne and knowe this one thing, that although God doe speake vndefinitely, as it were giuing Satan power to determine what he would of Jobs goods, yet that Satan could neither determine nor execute any thing, but that which God had decreed; all seconde causes together with their effectes, by a certaine hidden and secret operation, being obedient vntounto the will of God and his decree, without any exception: which thing can not be denyed, but the speciall prouidence of God in eueryevery particular thing must withall be denied, which without sinne and manifest impietie can not be done. For that there is a particular, yea and a most singular & special prouidence, is apparant by that, that not so much as the successe of hunting is exempted from it, Gen. chap. 27. v. 27. nor the falling of sparrowes on the grounde, Matthew 10.29. yea not so much as a bough of a tree that is hewen, Deuteronomie 19. verse 15. And tell me I pray you, vnlesse the case stoode thus, what shoulde be done vntounto vsus, yea to the whole worlde eueryevery moment, if it were absolutely subiect to the tyrannie of Satan.
OnelyOnly vponupon him selfe shalt thou not stretch foorth thine hande] Here we see howe that God in trying and exercising those that be his, doeth alvvayes keepe a good measure. For he knoweth our strength beeing indeede the authour of it him selfe, aboue the which he will neuer suffer vsus to bee tempted. Therefore albeit he had decreed to deliuer vp Iob into the handes of Satan, his life onelyonly excepted, yet he graunted him as it were a truce to prepare and strengthen him selfe, that beeing conquerour in the first encounter, he might come the readier, and become the more willing to sustaine the seconde conflict. So in times past when he woulde frame his Apostles in Ierusalem by little and litle to suffer eueryevery extremitie, he did in the beginning so farre keepe vnderunder the rage of his aduersaries, that they durst doe nothing at all against the Apostles, Actes Chap. 2. verse 43. afterwards he licensed them to draw them into prison, but on this condition, that beyond threats, & menages they assayed nothing, Acts. 4.18. being thus confirmed, he layed them open to scourgings, Acts 5.40. till at the length the matter came to slaughter, first in the stoning of Steuen, aftervvarde in the murthering of Iames. But hovv fevv are there novv a days, vvhichwhich being touched but vvith one of the least calamities vvhichwhich befel Iob, both suddenly, & all as it were at one clap, how few I say be they, which will not straitway crie out? O heauen, O earth, I am vndone, I am at my wits ende, what shall I doe miserable wretch, whither shall I turne my selfe? The onelyonly cause hereof is this, that some there are, whose bellie is their god: some likewise, who are not masters of their owne goods, but their riches are masters ouer them. But let vsus contrariwise learne, God him selfe being the author of this lesson, not onelyonly to distinguish, but also to seuer our selues from these thinges which we possesse, as often as it shall seeme good to the will of God: neither let vsus thinke our selues to be vndone, if these be taken from vsus, yea and that all at one time, considering that they are things altogether vaine and transitorie. And what mind we ought to be of, when we are brought to this passe, let it not grieue vsus to learne of holy Job hereafter in the 21. verse of this Chapter.
So Satan departed from the presence of the Lorde] That is, he immediatly betooke him selfe to that way, that by what means soeuer he could possibly, he might set vponupon Iob; which diligence in euil doing, howe happie were it if we could imitate in doing well? but beholde, whilest Christes enemies watch, and in the night set them selues in readinesse to take him, his chiefe disciples doe not onelyonly snort and sleepe, but can not so much as be awaked in the garden. But we are to learne here that this departing of Satan out of Gods presence, is so called figuratiuely according to the affection of man, when as nothing can be out of his sight, or be absent from him, which is eueryevery where, and whose eyes watch both ouer the righteous, and ouer the wicked, Psal. 34. vers. 16, 17.
VERSE 13. And on a day when his sonnes & his daughters were eating, and drinking wine in their eldest brothers house,] Now here it is declared vntounto vsus, what manner of one Satan shewed him selfe to be, hauing receiued power ouer all Iobs goods and possessions: wherein we are first to obserue this, that it was not Satans purpose or intent herein to obey the will of God, but that he was set on with a desire only to hurt, or rather to destroy Iob. Whereby it is manifest that there is a great difference betweene the seruice of blessed spirits, as also of those men which are godly indeede, by which they obey the commaundements of God from their hearte, because they louelove him, and are delighted with his iustice reuealed vntounto them, (of which iustice, his will is a perfite and all sufficient rule) I say there is a great difference betweene the seruice of these holy ones, and this counterfeit obedience of the deuils, which ariseth altogether from an envious hate of all good men, and an vnsatiable desire and greedinesse to doe hurt and mischiefe. For eueryevery action is to be measured, not by the euent, but by the purpose and entent of the doer, as it is also rightly taught in the schooles of the philosophers. Let it be lawfull therefore for vsus to vse this distinction, that some are called the seruants of God actiuely, and therefore faithful, and liked of God, who commandeth them their seruice, whose workes also he rewardeth with a crowne of glorie: some are so called, onelyonly passiuely, because God vseth as it were their hand and ministerie, as of the others of whome I spake euen now, in so much that nothing at all is exempted from the rule and power of God, which he hath ouer all and eueryevery singular thing: but they doe that which they doe in such manner and order, that they thinke of nothing lesse then of God, but altogether serue and obey their owne lustes. And in this sense the Lord vouchsafeth to Nebuchadnezzar the name of his seruant, and he rewardeth the kingdome of Aegipt, as hauing executed the worke committed to it in charge, Jerem 27.6. whom notwithstanding he punisheth afterwarde, and that very worthily. Hence we are to learne that double consideration of the will of God, of the which we will speake more at large in the 21. verse of this Chapter. For sometimes in a most large and ample signification, by the name of will, we vnderstande whatsoeuer God decreeth: in the which sense is necessarily to be vnderstoode without any exception at all, whatsoeuer at any time heretofore hath bene done in the world, or nowe is done, or shall hereafter be done, seeing that nothing can be done against gods will, or besides his knowledge, without either attributing imbecillitie vntounto him, or cleane taking away his prouidence. And yet for all this God is not to be deemed the authour of euill by any meanes, who alwayes both rightly and iustly decreeth and doeth eueryevery thing, yea euen then when he vseth those instruments which mooue them selues to euill purposes. In another signfication the will of God is or may be vnderstoode in a more strict manner, as he is sayde to will that which by it selfe is good, and agreeable to the nature of God him selfe, and therefore is commaunded of him: and likewise to nill that which is euill in it selfe, repugnant to the nature of GOD him selfe, and therefore by him forbidden: in which sense the Lawe of God is the summe of this diuine will. But in which of these two significations so euer you take the will of God, whither in that which is more large and generall, or this which is more narrowe and particular; that saying of the Prophet standeth fast, Psalme 5. verse 5. (which is euen by the very testimonie of Plato confirmed also and established) Thou art not a God vvhichwhich louest vvickednesse. But that also is most true, as is manifest by this example of Job, that God decreeth euen those thinges which are euill of their owne nature, and wherewith he is offended, but not as they are euill, but as it is good and expedient that there should be euill, by the vvhichwhich he doeth at the length both iustly punish the wicked, and correct or trye the godly. But let vsus returne to our purpose. I say therefore that the disposition of those most impure and vncleane spirites is heere set foorth vntounto vsus in liuely and orient colours, that is to say, their vnmeasurable greedie desire to destroy men, which leaueth nothing vnassayed, and woulde, vnlesse it vvere kept vnderunder, and refrained mightilie by the power of GOD, destroy the whole worlde by a wonderfull sleight they hauehave in the knowledge of mischiefe, and indefatigable industrie in committing those thinges which be euill, so that Satan is not without his desert compared to an hungerstarued lyon, alwayes seeking whome he may deuoure, as we read in the 1. Epist. of the Apostle Saint Peter, the fifth Chapter, and the eight verse. Therefore he leaueth not so much as any one parcell of Jobs goods vntouched, yea rather he scattereth and spoyleth whatsoeuer is his, except those which he vsed as fittest instruments to assayle Iob, as first his wife, then a fewe seruants, which were the messengers of all his wofull tydinges, besides a fewe of his houshoulde, of whome he was mocked, as you shall heare him selfe hereafter complaine greeuouslie: and finallie his friendes which were indeede his greatest foes, as who by their venemous speaches gavvled him euen to the very heart. Here also we may note his subtiltie in obseruing and watching his fittest time, which was the day appointed to mirth and feasting, that Iob might be strooken so much the more suddenly, and that not all at one blowe, but successiuely, one mischiefe following after another, that the holy man might as it were dye so manie sundrie deathes, as there were diuers rroubles and crosses. Besides all this, that Iob might perswade him selfe, that all these thinges happened not vntounto him after the common condition of all flesh: but that he was a man as it vvere singled out of God, to bee thus tormented by him as by a most deadly enemie, that through the extremitie of his griefe, and anguish of his soule, he might fall headlong into despaire and open blasphemie. Satan vseth no light kinde of dealing, onelyonly by sending robbers to carrie away his cattell: but he goeth more roundly to worke, and shaketh heauen and earth it selfe. To conclude, he differreth that bitter bereauing him of his children to the last place, thinking to hauehave founde him most vnable to suffer that blovve aboue the rest, being before wounded with so many calamities and losses. Therefore we may not marvaile that Iob in these vexations, being grieued and exasperated besides with the most vniust and slaunderous allegations of his foolish friendes, could not alwayes keepe that absolute measure which he ought to hauehave done. But let vsus rather wonder at this, and make vse of it to our selues, that he with such a violent streame of misfortune being caried as it were into the very entrance of desperation, yet stood fast vponupon the trust of Gods power, who neuer forsaketh those that be his; and that he did at the length carry away so much the more excellent victorie & conquest gotten ouer Satan & him selfe by his inuincible constancie, by how much the more egerlie he was assaulted on eueryevery side. All which things concerning this our deadly enemie, are to that end set before vsus both here and in many other places of the Scripture, not that we should yeald our selues to the death, as beeing vnable to resist him, neither yet, that we should despise and make small account of him, as if he weare a weak and hartlesse enemie: but that, (knowing against whome we wrestle, not against flesh and blood, but against spiritual wickednesses which are in the hie places, and which are not amisse by the Apostle called the Princes which rule in the aire, Ephes. 22. & 6.12. as it may in like manner out of this historie be obserued) we should alwaies hauehave in a readines that spirituall armour of God, wherby to defend our selues against all the force and pollicie of such an enemie. And this we ought then most of all to doe, when he seemeth to offer vsus truce, desiring God that he would endue vsus with that heauenlie constancie, which may not suffer vsus either to be puffed vp with prosperitie, or cast downe with aduersitie. Finallie let vsus be ashamed hereof, that Satan is more diligent in doing mischiefe, daily labouring to bring vsus to destruction, then we are carefull in the whole course of our life, to performe the dueties of our vocation, and to keepe our selues out of the daunger of so deadlie an enemie.
VERSE 14. There came a messenger vntounto Job, and said, The oxen were plowing and the asses were feeding at hand] That is on the right hand and on the left; namely, when we sat all quiet and weare not farre off, neither did our herd stray into other mens grounds, when we were diligent and intentiue about our businesse, and looked for nothing lesse then that which happened. All which things are to that end alleadged by this seruant, that Iob might perceiue how all this losse came not through the negligence of his seruants: but was by some other meanes intended against him. VVhichWhich circumstance maketh this case the more lamentable. Now if Satan be so nere vsus euen then, when we are most watchful, & when we labour with our whole endeauour and studie to discharge that part of our duetie which the Lord hath laide vponupon vsus, what, I pray you, shall become of dissolute and wretchlesse persons? Let vsus therefore most suspect him when he seemeth to be fardest from vsus: whereof we hauehave a dolefull, but yet a very notable example in that excellent Apostle Saint Peter, who euen then denied his Lord, when he had fullie determined neuer to forsake him, standing more vponupon the confidēce of his owne strength, then acknowledging his weakenesse, whereof he had beene forewarned.
VERSE 15. And the Sabaeans came violentlie, and tooke them: yea they hauehave slaine the seruants with the edge of the sworde: But I onelie am escaped alone to tell thee.] These Sabaeans were a people of Arabia bordering vponupon the lande of Huz towardes the South, so called of Sheba the nephew of Kethura, Gen. 22.3. of whome also mention is made, Ezech. 27.23. and not of Sheba the sonne of Chuz, Gen. 10.7. whose cuntrie is thought to hauehave beene Meroe in Aethiopia not farre from Aegypt, and the Queene whereof is mentioned, 1. King. 10.1. and Act. 8.27. The people of Arabia hauehave alwaies beene and are at this day infamous for violence and robberies, in so much that Satan might easilie prouoke and incite them to doe this outrage. VVhat meanes Satan vseth to drawe men vntounto wickednesse, whether he doth it onelie by outward obiects, or by extraordinary visions and dreames in the night season, or else by some secret and hidden motion stirred vp in our mindes, I leaue to curious heades to be discussed. Surelie, not without good cause the Deuill is saide to hauehave entred into the hart of Judas, and there is great affinitie betweene those spirits, and the spirituall nature of our minde. But seeing it is apparant and euident, how great the power of Satan is in leading and inforcing vsus to all kinde of euill, by what meanes so euer he creepeth into our bosomes, and seduceth vsus, it behoueth vsus rather to laboure by all meanes to repulse and driue him from vsus, then to busie our selues about so difficult and needelesse a question. Now whereas the Hebrewes tell vsus, that this messenger and the other, of whome mention is made afterwarde, weare diuels sent and suborned by Satan, it hath not so much as any shadow of truth: and we may iustlie account it, amongst the fables of the Rabbines.
VERSE. 16. And whiles he vvas yet speaking, an other came, and saide, The fire of God is fallen from the heauen, and hath burnt vp the sheepe and the seruants and deuoured them: but J onelyonly am escaped alone to tell thee.] Here Satan, the deadelie and professed enemie of mankinde, doeth more and more bewraie both his greedie desire to doe mischiefe, and also his subtile wilinesse and craftie slights which he vseth in hurting. For he neuer thinketh he hath done harme enough; his minde is neuer satisfied; he maketh one wounde after an other, wililie foreseeing this, that so couragious a champion could not be brought vnderunder with one stroke. VVho seeth not that Satan herein dealt very cunninglie, that he woundeth him not once for all, but giueth him one blowe after another, and that in such sorte, that Iob had no space to breath and recouer him selfe? Hence therefore let vsus learne, that, although the Lorde (as the examples of all ages doe witnesse) doeth most commonlie so chastise his children, whome he neuer meaneth to caste off, that he doeth not laie many afflictions vponupon them at the first, or if he doe, it is to prepare them, beeing as yet nouesses, by light bickerings to beare out greater bruntes: and suffereth with long patience the reprobate and such as are by iust iudgement ordained to destruction, as the Apostle teacheth vsus, Rom. 9.22. notwithstanding I say, wee may learne by this triall of Iob, that God doeth not alwaies deale in this manner. Let vsus therefore arme our selues against the worst. But it behooueth them especiallie to consider this, who in many conflicts hauehave alreadie got the vpper hand of Satan. For such a one was this excellent man Iob, who was then most egerlie assaulted, when he had oftentimes put Satan to the worste, and had carried away diuerse conquestes and victories. Yet this still remaineth moste true, that GOD neuer suffereth vsus to be tempted aboue our strength, and so to be vtterlie ouerthrowne. It is good for all Christians here to learne, as they are much vnlike to this vncleane spirite in other things, so to be farre from all desire or forwardnesse to doe harme; let them learne to bridle their anger although they hauehave iust cause to be angrie; let them learne to be gentle, meeke, mercifull, and, following the example of our moste bountifull Father, recompence euill with good. Moreouer this place sheweth vsus, that those soule and impure spirites are not without cause called of the Apostle, the princes of the ayre: neither was it for nothing that the Greekes and Latins were wont to attribute many epithits vntounto their Iupiter, the prince and chiefe of the Deuills, as to terme him, The gatherer togither of the clowdes, the authour of thundring and lightning: and yet they are not able to moue any thing be it neuer so small, either in heauen or in earth, vnlesse God giuegive them leaue. But the Lorde, so often as it pleaseth him, doeth vse them as instrumentes to stirre vp such tempestes, and they, vntill such time as they be sente downe into the bottomlesse pitte, beeing conuersant in the ayre and other partes of the worlde, and taking greate delighte in the confusion and disorder of all thinges, and especiallie in the destruction and ouerthrowe of mankinde, beeing likewise verie skilfull in all naturall causes, which are requisite to the effecting of these and such like things, doe with greate willingnesse and speede atchieue such enterprises, as GOD doeth either permitte, or commaunde them to take in hande: vsing also the meanes of witches and inchaunters of all sortes to bring their purpose to passe. Concerning which thing, seeing it appeareth so manifestlie as well by manifoulde and moste vndoubted testimonies of the holie SCRIPTVRE, as also by the histories of all nations and in all ages, it may seeme marueilous and almoste incredible, that there should be founde aamong Christians, and especiallie Magistrates and Iudges, who are of opinion that these things are vaine and fayned. Neither are they lesse to be reprehended, who whereas GOD doth by violent motions and most fearefull sights in the ayre, warne vsus of his iust wrath conceiued against vsus, and those aduersarie spirits, hauing great power thorough GODS sufferance to mooue and trouble all these elements hang ouer our heades, doe thinke it a great point of courage and manhoode, not at all to feare thunder and lightning. Surely nature it selfe doeth refute them, and common sense, yea and the expresse authoritie of the holie Spirite, calling thunder not vvithout cause, the voice of God. Why Satan had this povver giuen him, not onelyonly to shevve his cruelty in slaying the brute beastes, but also in destroying these men being Iobs seruants, vve vvil shevve (God vvilling) in the 18. verse.
VERSE 17. And whiles he was yet speaking, another came, and saide, The Chaldeans set out three bandes, and fell vponupon the Camels, and hauehave taken them, and hauehave slaine the seruants with the edge of the sworde, but J onelyonly am escaped alone to tell thee.) Againe Iob hath no space and leasure giuen him, to arme him selfe vvith patience against those tvvo former vvoundes vvhichwhich he hath receiued. And moreouer Satan doeth craftily proceede by degrees, from smaller calamities vntounto greater, and he doeth also varie the circumstances, to the end Iob might thinke that he was strooken from heauen, and that he vvas set vponupon on all sides, euen from eueryevery corner of the earth. It is manifest that these Chaldeans were from the beginning, and euen novve vvhen these things vvere done, (as it appeareth by this place) a base and obscure people, subiect to the Assyrians, vvhome at the length they ouercame and brought vnderunder their subiection. These vvere also giuen to theft and robberie, but they vvere as it appeareth, of greater might and povver then the Arabian Shebaeans, so that Satan might vvithout much adoe make them gather them selues into troupes to set vponupon Iobs camels. Therefore it is a great shame for the godlie, to be lesse forvvarde and diligent to doe vvell, then the vvicked are readie and prest to vvorke all manner of mischiefe and villanie. Neither let vsus persvvade our selues, that Satan is vtterly discouraged and vanquished, vvhen vve hauehave in one or tvvo conflictes couragiously vvithstoode him, and put him to the vvorse; but rather let vsus prouide and make our selues readie, to sustaine greater and more grieuous assaultes, and let vsus continually all the dayes of our life, vvithout making any truce, vvarre against this our deadly enemie.
VERSE 18. And vvhiles he vvas yet speaking, came another and said, Thy sonnes and thy daughters weare eating & drinking wine in their eldest brothers house,
VERSE 19. And behold, there came a great winde from beyond the wildernesse, and smote the fower corners of the house, which fell vponupon the children, and they are dead, and J onelyonly am escaped alone to tell thee.
How and by what meanes Satan was able to raise this winde, namely, by Gods permission and sufferance, I hauehave shewed a little before in the 16. verse. This calamitie was by so much the more grieuous and doleful then the former, by how much children, are, especially to godly parēts, dearer then al other things whatsoeuer. Therefore Satan reserued this iniurie to the last, that with this he might break the hart of Job, and quite dispatch him, whom he had, as he thought before vtterlie discouraged. And moreouer Satan here omitted no circumstance at all in the atchieuing of this his cursed enterprise, which might any way make this misery seem greater & more grieuous. For it happened on a sudden, euen then, when they thought of nothing lesse then of their destruction. Neither did this befall them by any such chaunce, as is common & vsual amongst men, as if the house had bin ruinous & therefore like to fall, but as if God with his owne hand had ouerthrowne it. And againe not one or two of his sonnes, but all were slayne with the fall of one and the same house: neither doth Satan spare his daughters, or any of his seruants, except onelyonly one, who might carrie these heauie and dolefull tidings to his Master. Ought we not then at all times and in all places diligentlie to stande vponupon our watch, and to be readie prepared against an enemy both so mightie and so subtill? But here by the way three waightie questions may be mooued; the first, whether Jobs children and seruants were to be accounted amongst those his goods, riches, and substance, which God put ouer into the hands and power of Satan. Secondlie if this weare so, it may be asked with what right and iustice, God, in this trial of Iob, seemeth to make no better account of so many men, then of bruit beastes, forasmuch as here, both the one and the other are slayne togither, without any difference. The third question is, what we are to thinke of the saluation of Iobs children and seruants, beeing so pitifullie destroyed: vntounto all which questions, in order I make answere after this manner. First therefore I say, that Satan, although he be a most wicked cauiller and deprauer of the truth to beguile men, for which cause he was called Diabolus; yet did rightlie, and according to Gods meaning, vnderstand those wordes of his permission, Lo, all that he hath is in thine hande: otherwise God would neuer hauehave suffered him, to hauehave done any thing, though neuer so little, without he had giuen him licence and authoritie to doe it. Moreouer by the common law and custome of al nations, it is euident, that seruants and children hauehave beene esteemed as parts of the goods & possessions of their masters and parents; so that masters hauehave had authoritie of life and death ouer there seruants: the beginning whereof, as should seeme, sprang from the custome of warre, in which it was lawfull either to kill those which were vanquished, or to spare their life vponupon what condition soeuer it pleased the conquerour. Also fathers might sell their children, yea among the Romanes, three times one after another, as the lawes of their tenne tables doe testifie: whereupon the forme of setting children free had its beginning. And that caution which the Lord giueth Exod. 21.7. doeth shewe, that this was a vsuall thing among other nations also: in which place he doeth not abrogate that authoritie of parents in his people of the Iewes, but in the behoofe of the Hebrews children, which were so sould, he onelyonly in some sorte restrayneth the too greate power of Masters ouer their seruants. And long after when this authority of masters ouer their seruants & fathers ouer their children, had by diuerse laws beene very much lessened and brought to a kinde of moderation: Constantine a Christian Emperour, gaue libertie to parents, in the time of extreme famine, to sell their children, but yet so, that certeine conditions should be agreed vponupon, for the redeeming of them out of seruitude. Lib. 2. God, de Patrib. qui lib. distraxerunt. Let this be graunted, will some man saie, yet this seemeth to be very hard dealing, and farre from that equitie and iustice which is in God, that he for the triall of one man, namelie Iob, should giuegive so many men into the hands of Satan togither with herdes of beastes and cattell, to be slaine in so pittifull a manner, who otherwise are not charged with any faulte or offence by them committed: which thing surelie no man, vnlesse he were altogither sauadge and had cast of all humanitie, would euer hauehave done. Against this obiection, let vsus oppose these two most vnfallible groundes, the one, that the mightie power of God the Creator, whereby he alone doeth rule all things which he hath made, is not contained within any boundes and limits, the other, that this will of God, by the which he decreeth determineth, and ordayneth all thinges after his owne pleasure, doeth not depende vponupon any other beside him selfe, and therefore is alwaies moste righteous and iust, forasmuch as this very power and will of his, is the rule and square of all things whatsoeuer, which are rightlie decreed and done. For it can not possiblie be, that any thing of it selfe and in its owne nature, shoulde be iust, before that God will hauehave it so (for then God should be ledde by the nature of things them selues to decree any thing or not to decree it) but contrariwise all the decrees and counsels of God are iust, because they please him. But men hauehave a rule prescribed vntounto them by the worde of God, by the which they in their deliberations and councels, are to iudge and discerne betweene iust and vniust: which if they follow, then are they saide to iudge and to doe iustlie, as also they are to be accounted vniust, if neuer so little either they exceede or come short thereof. Wherefore that saying, Stat pro ratione voluntas, that is, my vvill and pleasure shall stande for reason, if it be attributed vntounto men, is most wicked & detestable, yet it is very religiouslie ascribed vntounto God. The cause & reason of the counsells, decrees, and actions of God is sometime manifest, as namely, when he doth chastice the sinnes of those whome he loueth for their good, or taketh vengeance of his enemies to their destruction, sometime again it is hidden from vsus, but it is neuer vniust, and because it passeth the capacitie euen of the Angells them selues, therefore it is alwaies to be reuerenced and adored, and neuer curiously to be searched into, least we be ouerwhelmed with the glorie and maiestie thereof. Let it therefore suffice vsus to know thus much, that almightie God might rightlie and iustlie vse at his owne pleasure both the life of Jobs children, and also of his seruants, to ouercome Satan by his owne crueltie, to declare his power togither with his merciemercy in preseruing those whome he loueth, to leaue an example to the Church of most singular patiēce: and finallie to make knowne the glorie of his owne name in this so worthie a triumph and conquest ouer Satan. The same may be saide of all those continuall conflicts vnderunder the crosse, which although they were for the time most bloodie and cruell, yet they prooued in the end most glorious monuments of victorie, of which Saint Peter writing in his first epistle and 3. Chapter, verse 17. saith not, that the Church was without a cause or against the will of God subiect to the furie of Satan & earthly tyrants; but, Jt is better, saith he, (if the will of God be so) that ye suffer for well doeing then for euill doeing. Likewise in the 44. Psal. the Church of God greatly complaining of her miserable condition in this life, & of the afflictions which shee suffereth, at the length breaketh forth into these words, All this is come vponupon vsus, yet doe we not forget thee, neither deale we falsly cōcerning thy couenant. Now therefore concerning the saluation or destruction of these, whome Satan in this sort slue, not without the iust permission of God; there is no cause why we should thinke, that God tooke thē out of the world in his wrath & indignation, & that they were as reprobates ordeined to eternal death. Charitie biddeth vsus to cōceiue better of thē, & to perswade our selues, that God herin dealt very mercifully & louingly with them, especially with Iobs children, who had bin so holily & religiously brought vp vnderunder such a father. God drowned the olde world for the infinite sinnes of the men of that age, 8. persons onelyonly excepted, yet god forbid we should say or thinke that al they were condemned who perished with the waters. Farre also be it from vsus to thinke, that those threescore & 3. thowsand men, who were slain by the hand of God for the offence which David committed in numbring the people, were al punished with euerlasting destruction: or, that, so often as the Lord doth reuenge the stubbornesse & rebelliō of the world with the scourges of plague, pestilence, famine, or warres, all which die in this manner, doe vtterly perish; or else that god doeth in his wrath and furie (as impotent men are wont to doe) strike on eueryevery side, and giuegive deadlie woundes to them that are next at hand.